تا ز لالا میگریزی وصل نیست ** ز انکه لالا را ز شاهد فصل نیست
So long as you flee from the pedagogue, there is no meeting (with the boy), because there is no parting of the handsome boy from the pedagogue.
تو چه دانی ذوق صبر ای شیشه دل ** خاصه صبر از بهر آن نقش چگل
What should you know of the (sweet) savour of patience, O you of brittle heart—especially, of patience for the sake of that Beauty of Chigil?
مرد را ذوق غزا و کر و فر ** مر مخنث را بود ذوقاز ذکر3150
A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); pathico voluptas e pene est. [A man’s delight is in campaigns (for Islam) and in the glory and pomp (of war); a (passive) catamite’s delight is from the penis.]
جز ذکر نه دین او و ذکر او ** سوی اسفل برد او را فکر او
Nihil est religio et precatio ejus nisi penis: his thought has borne him down to the lowest depth. [His religion and his prayer (is) nothing but the penis: his thought has borne him down to the lowest depth. ]
گر بر آید بر فلک از وی مترس ** کاو بعشق سفل آموزید درس
Though he rise to the sky, be not afraid of him, for (it is only) in love of lowness (degradation) he has studied (and gained eminence).
او بسوی سفل میراند فرس ** گر چه سوی علو جنباند جرس
He gallops his horse towards lowness, albeit he rings the bell (proclaims that he is going) aloft.
از علمهای گدایان ترس چیست ** کان علمها لقمهی نان را رهی است
What is there to fear from the flags of beggars?—for those flags are (but) a means for (getting) a mouthful of bread.
ترسیدن کودک از آن شخص صاحب جثه و گفتن آن شخص که ای کودک مترس که من نامردم
Timet puer quidam hominem corpulentum. “Ne timueris,” inquit, “O puer; ego enim vir non sum.” [About a boy’s fear of the corpulent man and how that person said, “Don’t be afraid, O boy, since I am not manly.”]
کنگ زفتی کودکی را یافت فرد ** زرد شد کودک ز بیم قصد مرد3155
Juvenis robustus puerum deprehendit solum. Palluit timore puer ne forte homo impetum faceret. [A stout youth found a boy alone. The boy turned pale from fear of the man’s intention (to attack).]
گفت ایمن باش ای زیبای من ** که تو خواهی بود بر بالای من
“Securus esto,” inquit, “mi pulcher; tu enim super me eris.” [He (the man) said, “Be secure, O my lovely one, since you will be on top of me. ]
من اگر هولم مخنث دان مرا ** همچو اشتر بر نشین میران مرا
Etiamsi terribilis (aspectu) sum, scito me impotentem esse ad coitum: me sicut camelum conscende, propelle.” [“Although I am dreadful (in appearance), know me (to be an impotent) catamite. Mount me like a camel (and) thrust.”]
صورت مردان و معنی این چنین ** از برون آدم درون دیو لعین
(With) the appearance of men and the reality like this— Adam without, the accursed Devil within—
آن دهل را مانی ای زفت چو عاد ** که بر او آن شاخ را میکوفت باد
O you that are big as the people of ‘Ád, you resemble the drum against which a branch was beaten by the wind.
روبهی اشکار خود را باد داد ** بهر طبلی همچو خیک پر ز باد3160
A fox abandoned his prey for the sake of a drum like a wind-filled leathern bag,
چون ندید اندر دهل او فربهی ** گفت خوکی به ازین خیک تهی
(But) when he found no (real) fatness in the drum, he said, “A hog is better than this empty bag.”
روبهان ترسند ز آواز دهل ** عاقلش چندان زند که لا تقل
Foxes are afraid of the noise of the drum; (but) the wise man beats it ever so much, saying, “Speak not!”
قصهی تیر اندازی و ترسیدن او از سواری که در بیشه میرفت
The story of an archer and his fear of a horseman who was riding in a forest.
یک سواری با سلاح و بس مهیب ** میشد اندر بیشه بر اسبی نجیب
A horseman, armed and very terrible (in appearance), was riding in the forest on a high-bred horse.
تیر اندازی به حکم او را بدید ** پس ز خوف او کمان را در کشید
An expert archer espied him, and then from fear of him drew his bow,
تا زند تیری سوارش بانگ زد ** من ضعیفم گر چه زفت استم جسد3165
To shoot an arrow. The horseman shouted to him, “I am a weakling, though my body is big.
هان و هان منگر تو در زفتی من ** که کمم در وقت جنگ از پیر زن
Take heed! Take heed! Do not regard my bigness, for in the hour of battle I am less than an old woman.”
گفت رو که نیک گفتی ور نه نیش ** بر تو میانداختم از ترس خویش
“Pass on,” said he; “thou hast spoken well, else by reason of my fear I should have shot a barb at thee.”
بس کسان را کالت پیکار کشت ** بیرجولیت چنان تیغی به مشت
Many are they whom implements of war have slain, (since they held) such a sword in their hands, without the manhood (to use it).
گر بپوشی تو سلاح رستمان ** رفت جانت چون نباشی مرد آن
If you don the armour of Rustams, your soul goes (your life is lost) when you are not the man for it.
جان سپر کن تیغ بگذار ای پسر ** هر که بیسر بود از این شه برد سر3170
Make your soul a shield and drop the sword, O son: whoever is headless (selfless) saves his head from this King.
آن سلاحت حیله و مکر تو است ** هم ز تو زایید و هم جان تو خست
Those weapons of yours are your (selfish) contriving and plotting; they have sprung from you and at the same time have wounded your soul.
چون نکردی هیچ سودی زین حیل ** ترک حیلت کن که پیش آید دول
Since you have gained nothing by these contrivings, abandon contrivance, that happy fortunes may meet (you).
چون که یک لحظه نخوردی بر ز فن ** ترک فن گو میطلب رب المنن
Since you have not for one moment enjoyed (any) fruit from the arts (of the schools), bid farewell to the arts, and seek always the Lord of bounties.
چون مبارک نیست بر تو این علوم ** خویشتن گولی کن و بگذر ز شوم
Since these sciences bring you no blessing, make yourself a dunce and leave ill luck behind.
چون ملایک گو که لا علم لنا ** یا الهی غیر ما علمتنا3175
Like the angels, say, “We have no knowledge, O God, except what Thou hast taught us.”
قصهی اعرابی و ریگ در جوال کردن و ملامت کردن آن فیلسوف او را
Story of the desert Arab and his putting sand in the sack and the philosopher's rebuking him.
یک عرابی بار کرده اشتری ** دو جوال زفت از دانه پری
A certain Arab of the desert loaded a camel with two big sacks—(there was) one full of grain.
او نشسته بر سر هر دو جوال ** یک حدیث انداز کرد او را سؤال
He was seated on the top of both sacks. A glib philosopher questioned him.
از وطن پرسید و آوردش به گفت ** و اندر آن پرسش بسی درها بسفت
He asked him about his native land and led him to talk and said many fine things in the course of (his) enquiry.
بعد از آن گفتش که این هر دو جوال ** چیست آگنده بگو مصدوق حال
Afterwards he said to him, “What are these two sacks filled with? Tell (me) the truth of the matter.”
گفت اندر یک جوالم گندم است ** در دگر ریگی نه قوت مردم است3180
He replied, “In one sack I have wheat; in the other is some sand—not food for men.”
گفت تو چون بار کردی این رمال ** گفت تا تنها نماند آن جوال
“Why,” he asked, “did you load this sand?” “In order that the other sack might not remain alone,” he replied.
گفت نیم گندم آن تنگ را ** در دگر ریز از پی فرهنگ را
“For wisdom's sake,” said he, “pour half the wheat of that pannier into the other,
تا سبک گردد جوال و هم شتر ** گفت شاباش ای حکیم اهل و حر
So that the sacks may be lightened, and the camel too.” He (the Arab) cried, “Bravo! O clever and noble sage!
این چنین فکر دقیق و رای خوب ** تو چنین عریان پیاده در لغوب
Such subtle thought and excellent judgement! And you so naked, (journeying) on foot and in fatigue!”
رحمتش آمد بر حکیم و عزم کرد ** کش بر اشتر بر نشاند نیک مرد3185
The good man took pity on the philosopher and resolved to mount him on the camel.
باز گفتش ای حکیم خوش سخن ** شمهای از حال خود هم شرح کن
He said to him again, “O fair-spoken sage, explain a little about your own circumstances as well.
این چنین عقل و کفایت که تراست ** تو وزیری یا شهی بر گوی راست
(With) such intelligence and talent as you have, are you a vizier or a king? Tell the truth.”
گفت این هر دو نیم از عامهام ** بنگر اندر حال و اندر جامهام
He answered, “I am not (either of) these two: I am of the common folk. Look at my appearance and dress.”
گفت اشتر چند داری چند گاو ** گفت نه این و نه آن ما را مکاو
He asked, “How many camels have you? How many oxen?” “I have neither these nor those,” he replied: “do not dig at me.”
گفت رختت چیست باری در دکان ** گفت ما را کو دکان و کو مکان3190
He said, “At any rate, what goods have you in your shop?” He answered, “Where have I a shop, and where a dwelling-place?”
گفت پس از نقد پرسم نقد چند ** که تویی تنها رو و محبوب پند
“Then,” said he, “I will ask about money. How much money (have you)?—for you are a solitary wanderer and one whose counsel is prized.
کیمیای مس عالم با تو است ** عقل و دانش را گهر تو بر تو است
With you is the elixir which changes the copper of the world (into) gold: your understanding and knowledge are inlaid with pearls.”
گفت و الله نیست یا وجه العرب ** در همه ملکم وجوه قوت شب
“By God,” he replied, “O chief of the Arabs, in my whole property there is not the means of (buying) food for the night.
پا برهنه تن برهنه میدوم ** هر که نانی میدهد آن جا روم
I run about with bare feet and naked body. If any one will give me a loaf of bread—thither I go.
مر مرا زین حکمت و فضل و هنر ** نیست حاصل جز خیال و درد سر3195
From this wisdom and learning and excellence (of mind) I have got nothing but phantasy and headache.”
پس عرب گفتش که شو دور از برم ** تا نبارد شومی تو بر سرم
Then the Arab said to him, “Begone far from my side, so that your ill-luck may not rain upon me.
دور بر آن حکمت شومت ز من ** نطق تو شرم است بر اهل زمن
Take far away from me that unlucky wisdom of yours: your speech is unlucky for (all) the people of the time.